CHAP. 9

 

I. Of false reports. 2: Of false witness. 3: Slanders,

 

4. Whisperings. 5: Of scoffing for infirmities, calamities, sins. 6: Of positive justice, truth. 7: Of

 

lying. 8: Of envy and detraction, of gratitude.

 

 

 

I. Of False Reports.

 

 THE fourth branch of negative justice, concerns the credit of our neighbors, which we are not to impair by any means, particularly not by false reports. Of false re-ports there may be two sorts; the one is, when a man says something of his neighbor which he knows to be false. The other, when possibly he has some slight surmise of the thing, but that upon such weak grounds, that it is as likely to be false as true. In either of these cases there is a great guilt lies upon the reporter. That there does so in the first of them, no body will doubt, every one acknowledging, that it is the greatest baseness to invent a he of another; but there is little reason to question the other; for he that reports a thing as a truth, which is uncertain, is a liar also; or if he do not report it as a certainty, but only as a probability, yet then, though he be not guilty of the lie, yet he is of the injustice of robbing his neighbor of his credit; for there is such an aptness in men to believe ill of others, that any, the lightest jealousy, will, if once it be spread abroad, serve for that purpose; and sure it is a most horrible injustice, upon every slight surmise, to hazard the bringing so great an evil upon another; especially when it is considered, that those surmises commonly spring rather from censoriousness, peevishness, or malice in the surmiser, than from any real fault in the person suspected.

 

II. Of False Witness.

 

 2. The manner of spreading these false reports, of both kinds, is not always the same; sometimes it is more open, sometimes more private; the open is many times, by false witness, before the courts of justice: and this not only hurts a man in his credit, but in other respects also it is the delivering him up to the punishment of the law, and according to the nature of the crime pretended, does him more or less mischief. I am now to consider it only as it touches the credit; and to that it is a most grievous wound, thus to have a crime publicly witnessed against one, and such as is scarce curable by any thing that can afterwards be done to clear him; and therefore, whoever is guilty of this, does a most outrageous injustice to his neighbor. This is that which is expressly forbidden in the ninth commandment, and was by God appointed to be punished by the inflicting the very same suffering upon him which his false testimony aimed to bring upon the other. Dent. xix. 16. &c.

 

III. Of Public Slander.

 

 3. The second open way of spreading these reports is by a public declaring of them, though not before the magistrate, yet before such is are likely to carry it farther; and this is usually done with railings and reproaches, it being an ordinary art of slanderers to revile those whom they slander; that so by the sharpness of the accusation, they may have the greater impression on the minds of the hearers. This, both in respect of the slander and the railing; is a high injury, and both of them are such as debar the committers from heaven. Thus, Psalm 15: where the upright man is described, that shall have his part there, this is one special thing, ver. 3, " that he slandereth not his neighbor." And for railing, the apostle in several places reckons it amongst those works of the' flesh which are to shut men out both from the church here, and from the kingdom of God hereafter.

 

IV. Whisperings.

 

 4. The other more private way of spreading such reports is that of the whisperer; he that goes about from one to another, and privately vents his slanders. This sort of slanderer is of all others the most dangerous, for he work a in the dark; so that whereas in the more public accusations, the party may have some means of clearing him-self, and detecting his accuser, here he shall have no' possibility of that: the slander, like a-secret poison, works incurable effects before ever the man discern it. This sire of whispering is by St. Paul mentioned among those great crimes which are the effects of a reprobate mind, Rown. 1: 29. It is indeed one of the most incurable wounds of this:sword of the tongue, the very bane and pest of human society, and that which not only robs single persons of good names, but oftentimes whole families, nay, public societies of men, of their peace. What ruins, what con-fusions, has this- one sin wrought in the world! It is Solomon's observation, Prov. 16: 28, that a " whisperer separateth chief friends;" and sure one may truly say of tongues thus employed, that they are "set on fire of hell."

 

 5. This is such a guilt, that we are to beware of all approach to it, of which there are several steps. The first is the giving ear to those that come with slanders, for they that entertain and receive them encourage them in the practice; for, as our common proverb says, if there were no receivers' there would be no thief; so if there were none that would give an ear to tales, there would be no tale-bearers. A second step is, the giving too easy credit to them, for this helps them to attain part of their end they desire to get a general ill opinion of such a than, but the' way of doing it must be by causing it first, in particular men and if you suffer them to do it in thee; they have so far prospered in their aim. A third` step is the reporting' to others what is thus told thee; by which you makest thyself directly a party in the slander; and after you bast' unjustly withdrawn from thy neighbor thy good opinion, endeavorest to rob him also of that of others. This is very little below the guilt of the first whisperer, and tends as much to the ruin of our neighbor's credit. And these several degrees have so close a dependence one upon another, that it will be very hard for him that allots s himself the first, to escape the other. He therefore that will preserve his innocence iii this matter, must never, in the least degree, cherish or countenance any that bring these false reports.

 

V. Of despising and scoffing.

 

 6. But besides this gross way of slandering, there is' another, whereby we may impair the credit of our neighbor, and that is by contempt and despising; one common effect whereof is scoffing and deriding him. This is very injurious to a man's reputation; for the generality of men rather take up opinions upon trust than judgment; and therefore, if they see a man despised and scorned, they will be apt to do the like. But besides this effect of it, there is a present injustice in the very act of despising others. There are, ordinarily, but three things which are made the occasions of it: First, the infirmities; Secondly, the calamities; Thirdly, the sins of a man; and each of these is very far from being ground of our triumphing over him.

 

 7. First, for infirmities, be they either of body or mind, the deformity of the one, or the weakness and folly of the other, they are things out of his power to help; they are not his faults, but the wise dispensations of the great Creator, who bestows the excellencies of body and mind as he pleases; and therefore to scorn a man because he has them not, is, in effect, to reproach GOD, who gave them not to him.

 

 8. So also for the calamities that befall a man, be it want or sickness, or whatever else; these also come by the providence of GOD, who raiseth up and pulleth clown, as seems good to him; and it belongs not to us to judge what are the motives to him to do so, as many do, who, upon any affliction that befalls another, are presently concluding, that sure it is some extraordinary guilt which pulls this upon him; whereas it is not our business to judge them, but ourselves, and by repentance to prevent: what our own sins have deserved. But to reproach and revile any that are in affliction, is that barbarous cruelty taken notice of by the Psalmist, as the height of wickedness, Psalm lxix. 26, "They persecute him whom you have smitten, and they talk to the grief of them whom you have wounded." In all the miseries of others, compassion becomes a debt to them; how unjust are they then, that, instead of paying them that debt, afflict them with scorn and reproach.

 

 9. Nay, the very sins of men, though, as they have more of their wills in them, they may seem more to de-serve reproach, yet certainly oblige us to compassion, and that in the highest degree; as being the things which; of all others, make a man the most miserable. In all these cases, if we consider how subject we are to the like ourselves, and that it is only God's mercy to us by which we are preserved from the worst that any man else is under, it will better become us to look up to him with thankfulness, than down on them with contempt. Thus you see the direct injustice of scorning and contemning our brethren, to which, when that other is added, which naturally follows, as a consequent of this, to wit, the begetting the like contempt in others, there can be no-doubt of its being a great and horrible injustice to our neighbor in respect of his credit.

 

 1O. Now how great the injury of destroying a man's credit is, may be. measured by these two things: first, the value of the thing he is robbed of; and, secondly, the difficulty of making reparations. For the first, it is commonly known that a man's good name is a thing he' holds most precious. And to. some sort of men,. such especially as subsist by dealings in the world, it is so necessary, that it may well be reckoned the means of their livelihood; and then sure, it is no slight matter to rob a man of what is thus valuable to him.

 

 11. Secondly, the difficulty of making reparations in ereaseth the injury, and that is such in this case, that they rather call it an impossibility than a difficulty. For when men arc possessed of an ill opinion of a person, it is no easy matter to work it out. Nay, suppose men were generally as willing to lay down ill conceits of their neighbors, as they are to take them up, yet how is it possible for him that makes even the most public recantation of his slander, to be sure that every man that has come to the hearing of the one, shall do so of the other also And if there be but one person that does not, then is the reparation still short of the injury.

 

 12. This consideration thould make men afraid of doing this wrong to their neighbors; but let it not be made use of to excuse those that have already done the wrong, from endeavoring to make the best reparation they can; for though it is odds it will not equal the injury, yet let them, however, do what they are able towards it, And this is so necessary towards the obtaining pardon of the sin, that none must expect the one, that do not per-form the other. Whosoever therefore sets himself to repent of his faults of this kind, must, by all prudent means, endeavor to restore his neighbor to that degree of credit he has deprived him of; and if that be not to be done without bringing the shame upon himself of confessing publicly the slander, he must rather submit to that, than be wanting to this necessary part of justice, which he owes to the wronged party.

 

 13. Thus have I gone through these four branches of negative justice; wherein we must yet further observe, that this justice binds us, not only in respect of our words and actions, but of our very thoughts and affections also; we are not only forbid to hurt, but to hate; not only restrained from bringing any of these evils upon him, but we must not so much as wish them before, nor delight in them after they are befallen him; we must take no pleasure either in the sin of his soul, or hurt of his body; Ave must not envy him any good thing he enjoys, nor so much as wish to possess ourselves of it. Neither will it suffice us, that we so bridle our

 

tongues that we neither slander nor revile, if we have that malice in our hearts which makes us wish his dis credit, or rejoice when we find it procured, though we: have no hand in procuring it. This is the peculiar property of God's laws, that they reach to the heart, whereas men's can extend only to the words and actions; and the reason is clear, because he is the only law-giver that can see what is in the heart: therefore if there were perfect innocency in our tongue and hands, yet if there he not purity of heart, it will never acquit us before him. The counsel, therefore, of Solomon is excellent, Prot.. 4: 23, "Keep thy heart with all diligence, for out of it are the issues of life." Let us. strictly guard that, so that no malicious or unjust thought enter there; and that not only as it may be the means of betraying us to the grosser act, but also as it is in itself such a pollutiol; in God's sight as will unfit us for the blessed yisiop of God.

 

VI. Of hostile justice.

 

 14. I come now to speak of the positive part of justice, which is the yielding to every man that which by any kind of right he may challenge from us. Of these dues there are some that are general to all mankind, others that are restrained within some certain conditions.

 

 15. Of the first sort, that is, those that are due to all men, we may reckon, first, the speaking truth, which is a common debt we owe to all rnankind. Speech is given us as the instrument of intercourse one with another, the means of discovering the mind, which otherwise lies concealed; so that, were it not for this, our conversations would be but the same as of beasts. Now this being intended for the good of mankind, it is a due to it that it be used to that purpose; but he that lies, is so fat' from paying that debt, that, on the contrary, he makes his speech the means of injuring and clectivipg hire he speaks to.

 

VII. Of Lying.

 

 16. There might be much said to chew the several obligations we he under to speak truth to all men; but need not insist upon any other than the commands we have of it in Scripture; thus, Eph. 4: 25, the Apostle commands that putting away lying, they speak every nan truth with his neighbor:" and again, Col. 3: 9, "Lie. not one to another:" and Prot.. 6: 17, a lying tongue is mentioned as one of those things that are abominations to the Lord. Yea, so much does he hate a lie, that it is not the most religious end that can reconcile him to it; the man that lies, though in a zeal to God's glory, shall yet be judged as a sinner, Rom. 3: 7. What shall then become of those multitudes of men that he for quite other ends Some out of malice, to do mischief to others:; some out of covetousness, to defraud their neighbors; some out of pride, to set themselves. out; and some out of fear, to avoid danger, or hide a fault. But of a yet stranger sort than all these, are those that do it without any discernible temptation, that will tell lies by way of story, taking pleasure in telling incredible things, from which themselves reap nothing, but the reputation of being impertinent liars.

 

 But all liars are in the number of those that are:recut out of the new Jerusalem; and not only so, but have their "part in the lake that burns with fire and brim-stone." If therefore you be not like that unjust judge, who neither feared GOD, nor regarded man, you must resolve on this part of justice, the putting away lying, which is abhorred by both.

 

 17. A second thing we owe to all is humanity and courtesy of behavior. There is so much respect due to the very nature of mankind, that no accidental advantage of wealth or honor, which one man has above another, an acquit him from that debt to it, even in the person of the meanest; and therefore harsh behavior to any that bears but the form of a man, is an injustice to that nature he partakes of. And when we consider how much that nature is dignified by the Son of God taking it upon him, the obligation to reverence it is yet greater, and consequently the sin of thus contemning it.

 

 I8. A third thing we owe to all is meekness; that is, such a patience and gentleness towards all, as may bridle that anger, which is not only uneasy to ourselves, but also mischievous to our neighbors. This duty of meekness is to be extended to all men; for the Apostle in express words commands it, 1 Thessa 5: 14, "Be patient towards all men;" and that in spite of all provocation to the contrary, for the very next words are, " See that none render evil for evil, or railing for railing;" and Timothy is commanded to exercise this meekness, even towards them who oppose themselves against the doctrine of the gospel, 2 Tim. 2: 23, which was a case wherein some heat would. probably have been allowed, if it might have been in any.

 

 19. This virtue of meekness is so necessary to preserve the peace of the world, that it is no wonder CHRIST, who came to plant peace among men, should enjoin meekness to all. I am sure the contrary effects of rage and anger are every where discernible; it breeds disquiet in kingdoms, in neighborhoods, in families, and even between the nearest relations; it is such a humor, that Solomon warns us never to enter a friendship with a man that is of it, Prov. 22: 24, " Make no friendship with an angry man, and with a furious man you shall not go." It makes a man unfit to be either a friend or companion, and indeed makes one insufferable to all that have to do with him, as we are again taught by Solomon, Prov. 21: 19, where he prefers the " dwelling in a wilderness, rather than with a contentious and angry woman."

 

 2O. Having spoken thus far of those common dues wherein all men are concerned, and have a right, I am row to proceed to those other sort of dues which belong to particular persons, by virtue of some special qualifications. These qualifications may be of three kinds; that of excellency, that of want, and that of relation.

 

 21. By that of Excellency, I mean any extraordinary gifts, or endowments of a person; such as wisdom, learning, and the like; but especially grace. These being the singular gifts of GOD, have a great respect due to them, wheresoever they are to be found; and this we must readily pay by a glad acknowledgment of those his gifts in any he has bestowed them on, and by bearing them a respect answerable thereunto.

 

VIII. Of Envy and Dissimulation.

 

 22. Also we must not envy or grudge that they have those gifts; for that is not only an injustice to them, but injurious also to God who gave them, as is at large set forth in the parable of the laborers, Matt. 20: where he asks them who grumbled at the master's bounty to others, " Is it not lawful for me to do what I will with my own Is thine eye evil, because mine is good"

 

 23. Neither must we detract from the excellencies of others; we must not seek to eclipse or darken them by denying either the kinds or degrees of them. This is a great injustice, and directly contrary to that duty we owe, of acknowledging and reverencing the gifts of God in our brethren.

 

 24. What has been said of the respect due to those excellencies of the mind, may in a lower degree be applied to the outward advantages of honor, greatness, and the like. These, though they are not of equal value with the former, (and such for which no man is to prize himself,) yet in regard that these distinctions of men are, by God's wise providence, disposed for the better ordering of the world, there is such a respect due to those to whom God has dispensed them, as may best preserve that order for which they were intended.

 

 Therefore all inferiors are to.behave themselves to their superiors with modesty and respect, and not by a rude boldness confound that order which it has pleased God to set in the world, but according as our Church Catechism teaches, "Order themselves lowly and reverently to all their betters." And here the former caution against envy comes in most seasonably; these outward advantages being things for which generally men have more taste than for the other, and therefore will be more apt to envy and repine to see others exceed them therein.

 

 25. The second qualification is that of Want. Whoever is in distress for any thing, wherewith I can supply him, that distress of his makes it a duty in me to supply him; and this in all kinds of wants. Now the ground of its being a duty is, that God has given men abilities, not only for their own use, but for the benefit of others; and therefore what is thus given for their use, becomes a debt to them, whenever their need requires it. Thus he that is ignorant and wants knowledge, is to be instructed by him that has it, and this is one special end why that knowledge is given him, " The tongue of the learned is given to speak a word in season," Isa. 1. 4. He that is in sadness and affliction is to be comforted by him that is himself in cheerfulness. He that is in any course of sin, and wants reprehension and counsel, must have that want supplied to him by those who have such abilities and opportunities, as may make it likely to do good. That this is a justice we owe to our neighbor appears plainly by that text, Lev. xix. 17, " You shall not hate thy brother in thy heart, you shall in any wise reprove him, and not suffer sin upon him;" where we are under the same obligation to reprove him, that we are not to hate him. He that lies under any slander, or unjust defamation, is to be defended and cleared by him that knows his innocence, or else he makes himself guilty of the slander, because he neglects to do that which may remove it; and how great an injustice that of slandering oz:- neighbor is, I have already sheaved.

 

 26. Lastly, he that is in poverty and need, must be relieved by him that is in plenty; and he is bound to it, not only in charity, but even in justice. Solomon calls it a due, Prov. 3: 27, " With-hold not good from him to whom it is due, when it is in the power of thine hand to clo it:" and what that good is he explains in the very next verse: " Say not to thy neighbor, Go, and come again, and to morrow I will give, when you have it by thee." It seems, it is the with-holding a due, so much as to defer giving to our poor neighbors. And then, what is it but arrant robbery, to bestow that upon our vanities, nay, our sins, which should be their portion'

 

 27. In all the foregoing cases, he that has ability is to look upon himself as God's steward, who has put it into his hands to distribute to them that want, and there-fore not to do it, is the same injustice and fraud that it would be in any steward to purse up that money for his private benefit, which was entrusted to him for the maintenu.e of the family; and he that shall do thus, has just reason to expect the doom of the unjust steward, Lake 16: to be " put out of his stewardship," to have those abilities taken from him, which he has so unfaithfully employed. And as for all the rest, so particularly for that of wealth, it is commonly withdrawn from those that thus defraud the poor of their parts, the griping miser coming often by strange undiscernible ways to poverty; and no wonder, he having no title to God's blessing on his heap, who does not consecrate a part to him in his poor members.

 

 28. The third qualification is that of Relation, and of that there may be divers sorts. There is, first, relation of a debtor to a creditor; and he that stands in that relation to any, whether by virtue of bargain, Lord, or promise, it is his duty to pay justly what he owes, if he be able; as, on the other side, if he be not, it is the creditor's to deal charitably, and not to exact of him beyond is ability.

 

 29. There is also a relation of an obliged person to his benefactor; that is, one that has clone him good, of what kind soever, whether spiritual or corporal; and the duty of that person is, first, thankfulness, that is, a ready acknowledgment of the courtesy received; secondly, prayer for God's blessings and rewards upon him; and, thirdly, an endeavor, as opportunity serves, to make returns of kindness, by doing good turns again.

 

CHAP. X.

 

OF DUTY TO MAGISTRATES, PASTORS, &C.

 

I. Of children's duly unto parents. II. Of the duty of parents to Children.

 

I. Of Children's Duty unto Parents.

 

 THE first nearer sort of relations is that of a parent; and here it will be necesssary to consider the several sorts of parents, according to which the duty of them is to be measured. These are three; the civil, the spiritual, the natural.

 

 2. The Civil Parent is he whom God has established as the supreme magistrate, who, by a just right, possesses the throne in a nation, This is the common father of all those that are under his authority. The duty we owe to this parent is, first, honor and reverence; looking on him as upon one on whom God }lath stamped much of his own power and authority; and therefore paying him all honor and esteem, never daring, upon any pretence whatsoever, to "speak evil of the ruler of our people," acts 23: 5.

 

 3. Secondly, paying tribute: this is expressly commanded by the apostle, Rom. 13: 6, "Pay ye tribute, also, for they are God's ministers, attending continually upon this very thing." God has set them apart as ministers for the common good of the people, and therefore it is all justice they should be supported by them. And indeed, when it is considered what are the cares and troubles of that high calling, how many thorns are plaited in every crown, we have very little reason to envy them these dues; and it may be truly said, there is none of their poor laboring subjects that earn their living so hardly:

 

 4. Thirdly, we are to pray for them: this is also exlrressly commanded by the apostle, I Tim. 2: 2, to be done for " kings, and for all that are in authority." The businesses of that calling are so weighty, the hazards so great, that they, of all others, need prayers for God's direction, assistance, and blessing; and the prayers that are thus poured out for them will return into our own bosoms, for the blessings they receive from God tend to the good of the people, to their " Iiving a quiet and peaceable life."

 

 5. Fourthly, we are to pay them obedience. This is likewise strictly charged by the apostle, I Pet. 2: 13; "Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the king, as supreme, or unto governors, as those that are sent by him." We owe such an obedience to the supreme power, that whoever is authorized by him we are to submit to; and St. Paul, likewise, is most full to this purpose, Rom. 13: I, " Let every soul be subject to the higher powers And again, verse 2, " Whosoever resisteth the power, resisteth the ordinance of God." And it is observable; that these precepts were given at a time when those powers were heathens, and cruel persecutors of Christianity, to chew us, that na pretence of the wickedness of our rulers can free us of this duty. And obedience we must pay, either active or passive; the active, in the case of all lawful commands; that is; whenever the magistrate commands something which is not contrary to some command of GOD, we are then bound to act according to that command of the magistrate, to do the thing he requires. But when he enjoins any thing contrary to what God hath commanded, we are not then to pay him this active obedience: we are in that case to "obey GOD, rather than man." But even this is a season for the passive obedience; we must patiently suffer what he inflicts on us liar such refusal, and not, to secure ourselves, rise up against: him.

 

 6. The second sort of Parents are the Spiritual; the ministers of the Word, whether such as be governors in the church, or others under them, who are to perform the same office to our souls that our natural parents do to our bodies. Thus St. Paul tells the Corinthians, that in " CHRIST JESUS he had begotten them through the gospel," 1 Cor. 4: 15. And the Galatians, chap. 4: 19, that he " travails in birth of them till CHRIST be formed in them:" and again, I Cor. 3: 2, " He had fed them with milk;" that is, such doctrines as were agreeable to that infant state of Christianity they were then in; but he had "stronger meat for them of full age," He& 5: 14. All these are the offices of a parent; and therefore they that perform them to us may well be accounted as such.

 

 7. Our duty to these is, first, to love them, to bear them that kindness which belongs to those who do us the greatest benefits. This is required by St. Paul, 1 Thess. 5: 12, 13, "I beseech you, brethren, mark them which labor among you, and are over you in the Lord, and admonish you, and esteem them very highly in love for their work's sake." The work is such as ought to procure them love, it being of the highest advantage to us.

 

 8. Secondly, it is our duty to esteem them, as we see in the text now mentioned; and surely this is most reasonable, if we consider either the nature of their work, or who it is that employs them. The nature of their work is, of all others, the most excellent. We use to value other professions proportionably to the worth of the things they deal in. Now surely there is no merchandise of equal worth with the soul; and this is their traffick, rescuing precious souls from perdition. And if we consider further who it is that employs them, it yet adds to the reverence due to them. They are "ambassadors for CHRIST," 2 Cor. 5: 2O; and ambassadors are, by the laws of all nations, to be used with a respect answerable to the quality of those that send them. Therefore CHRIST tells his disciples, when he sends them out to preach, "He that despises you, despises me; and he that despises me, despises him that sent me," Luke 10: 16. It seems there is more depends on the despising of ministers than men ordinarily consider; it is the despising both of GOD and CHRIST.

 

 9. Thirdly, we owe to them maintenance: but of this I have spoken already. Fourthly, we owe them obedience. "Obey then," says the Apostle, "that have the rule over you, and submit yourselves, for they watch for your souls,"—Heb. 13: 17. This obedience is to be paid to them in spiritual things; that is, whatsoever they, out of God's Word, shall declare to us to be God's commands, these we are diligently to obey, remembering that it is not they, but God requires it, according to that of CHRIST, " He that heareth you heareth me," Luke 10: 16: and this, whether it be delivered by the way of public preaching, or of private exhortation, for in both, so long as they keep to the rule, which is God's Word, they are the " messengers of the Lord of Hosts," Mal. 2: 7. This obedience the apostle enforceth from a double motive; one taken from their ministry, another from themselves. "They watch," says he, " for your souls, as they that must give an account, that they may do it with joy, and not with grief." The people are, by their obedience, to enable their pastors to give a comfortable account of their souls; and it is a most unkind return of all their care and labors, to be put to grieve for the ill success of them. But then, in the second place, it is their. own concernment also; they may put their ministers to the discomfort of seeing all their pains cast away, but themselves are like to get little by it; that (says the Apostle, Heb. 13:17) " will be unprofitable for you;" it is yourselves that will finally prove the losers by it you lose all those glorious rewards which are here offered as the crown of this obedience; you get nothing but an addition to your sin and punishment.

 

 1O. Lastly, we are to pray for them: this St. Paul every where requires of his spiritual children. And this remains still a duty to these spiritual fathers, to pray for such assistances of God's Spirit to them, as may enable them rightly to discharge; that holy calling.

 

 11. The third sort of Parents are the Natural, and to these we owe several duties; as, first, we owe them Reverence. We must behave ourselves towards them with all humility and observance, and must not, upon any pretence of infirmity in them, despise them, either outward behavior, or so much as in our hearts. If they have infirmities, it must be our business to cover them; like Shem and Japheth, who, while cursed Cham published and "disclosed the nakedness of their father, covered it," Gen. 9: 23, and that in such a manner too as even themselves might not behold it.

 

 12. A second duty we owe to them is Love; we are to tear them a real kindness, such as may make us heartily desire all manner of good to them, and abhor to do any thing that may grieve them. This will appear but common gratitude, when it is remembered what our parents' have done for us; how they were not only the instrumerits of bringing us into the world; but also of sustaining us afterwards; and certainly they that rightly weigh the cares and fears that go to the bringing up of a child, will judge the love of that child to be but a moderate return for them. This love is to be expressed in several ways: first, in all kindness of behavior, carrying our-selves not only with awe and respect, but with kindness and affection; and therefore most readily doing those, things which may bring comfort to them, and carefully avoiding whatever may grieve them. Secondly, this love is, to be expressed in praying for them. The debt a child owes to a parent is so great, that he can never hope him-self to discharge it; he is therefore to call in God's aid, and to beg of him that he will reward all the good his parents have done for him, by multiplying his blessings upon them.

 

 13. The third duty we owe to them is Obedience. This is not only contained in the fifth commandment, but expressly enjoined in other places of Scripture; Eph. 6: 1, "Children, obey your parents in the Lord, for this is right:" and again, Col. 3: 2O, "Children, obey your parents in all things, for this is well-pleasing to the Lord." We owe them obedience in all things, unless where their commands are contrary to the commands of God; for in that case our duty to God must be preferred; and there-fore, if any parent shall be so wicked as to require his child to steal, to lie, or to do any unlawful thing, the child then offends not against his duty, though he disobey that command; nay, he must disobey, or else he offends against a higher duty, even that which he owes to GOD, his heavenly Father. Yet when it is thus necessary to refuse obedience, he should take care to do it in such a modest and respectful manner, that it may appear it is conscience only, and not stubborness, which moves him to it. But in the case of all lawful commands, that is, when the thing commanded has nothing in it contrary to our duty to GOD, there the child is bound to obey, be the command in a weightier or lighter matter. And how few are there that obey purely upon conscience of duty This sin of disobedience to parents was by the law of Moses punishable with death, as you may read, Dent. 21: 1S, &c. But if parents now a-days should proceed so with their children, many might soon make themselves childless.

 

 14. Of all the acts of disobedience, that of marrying against the consent of a parent, is one of the highest. Children are, so much the goods, the possessions, of their parents, that they cannot, without a kind of theft, give away themselves, without the allowance of those that have the right in them: and therefore we see under the law, the maid " that had made any vow was not suffered to perform it, without the consent of the parent." 11Tthn. 30: 5. The right of the parent was thought of force enough to make void the obligation even of a vow; and therefore surely it ought to be so much considered by us, as to keep us from making any such, whereby that right is infringed.

 

 15. A fourth duty to the parent, is to assist them in all their wants of what kind soever, whether weakness and sickness of body, decayedness of understanding, or poverty and lowness in estate; in all these, the child is bound, according to his ability, to assist them. For the two former, weakness of body, and infirmity of mind, none can doubt of the duty, when they remember how every child did, in his infancy, receive the same benefit from the parents. The child had then no strength to support, no understanding to guide itself; the care of the parents was necessary to supply both these; and there-fore in common gratitude, whenever either of these be-comes the parent's case, as sometimes by great age, or some accident, both do, the child is to perform the same offices again to them. As for that of relieving their poverty, there is the same obligation, it being but just to sustain thy parent, who has formerly sustained thee. But besides this, CHRIST himself teacheth us, that this is contained within the precept of honoring our parents; for when (Mark 7: 13,) he accuses the Pharisees of rejecting the commandment of GOD, to cleave to their own traditions, he instances in this particular, concerning the relieving of parents; whereby it is manifest, that this is a part of that duty which is enjoined in the fifth commandment, as you may see at large in the text; and such a duty it is, that no pretence can acquit us of it.

 

 16. To this that has been said of the duty of children to their parents, I shall add only this, that no unkindness, no fault of the parent, can acquit the child of this duty; but as St. Peter tells servants, that they " must be sub-feet not only to the good and gentle masters, but also to the froward," so certainly it belongs to children to perform duty, not only to the kind _ and virtuous, but even to the harshest and wickedest parent. For though the gratitude due to a kind parent be a forcible motive to make the child pay his duty, yet that is not the only nor the chief ground of it; for that is laid in the command of GOD, who requires us to honor our parents. And therefore, though we should suppose a parent so unnatural, as never to have done any thing to oblige the child, (which can hardly be imagined,) yet still the command of God continues in force; and we are bound, in conscience, to perform that duty to our parents, though none of the other tie of gratitude should he on us.

 

Duty of Parents to Children.

 

But as this is due from the child to the parents, so there are other things also due from the parents to the child,

 

and that throughout the several states and ages of it.

 

 17. First; there is the care of nourishing and sustaining it, which begins from the birth, and continues to be a duty from the parent, till the child be able to perform it for himself. This is a duty which nature teaches; even the savage beasts have a great care and tenderness in nourishing their young, and therefore may serve to reproach and condemn all parents, who are so unnatural as to neglect this.

 

 18. Secondly; the parents must provide for the education of the child; they must, as Solomon speaks, Prov. 22: 6, " Train up the child in the way he should go." As soon, therefore, as children come to the use of reason, they are to be instructed; and that first in those things which concern their their eternal well-being. They are by little and little to be taught all those things which God has commanded them to perform; as also what glorious rewards he has provided for them, if they do it, and what grievous punishment if they do it not. These things ought, as early as possible, to be instilled into the minds of children, which (like new vessels) usually keep the savor of that which is first put into theta; and therefore it nearly concerns all parents to look that they be at first seasoned with religion. This, surely, is above all things the duty of parents to look after; and the neglect of it is a horrible cruelty. We justly look upon those parents, as most unnatural wretches, that take away the life of their child; but alas! that is mercy compared to the sin of neglecting his education; for by this, they ruin his soul, and make him miserable eternally: and whoever they are, that thus neglect this great duty, let them know, that it is not only a fearful misery they bring upon their poor children, but also a horrible guilt upon themselves: for as God says to the careless watchman, Reek. 3: 1S, that if any soul perish, by his negligence, " that soul shall be required at his hands," so surely will it fare with all parents, who have this office of watchmen entrusted to them by God over their own children.—But a second part of education is the bringing them up to some employment; busying them in some honest exercise, whereby they may avoid that great snare of the devil, idleness, and also be taught some useful art or trade, so that, when they come to age, they may become profitable for the commonwealth, and able to get an honest living for themselves.

 

 19. To this great duty of educating children, there are required as means, first, encouragement; secondly, correction. Encouragement is first to be tried; we should endeavor to make children in love with duty, by offering them rewards and invitations, and whenever they do well, encourage them to go on. It is an ill course which some parents hold, who think they must never appear to their children but with a face of sourness; this seems to be that of which St. Paul forewarns parents, when he bids fathers not to " provoke their children to wrath," Col. 3: 21. To be as harsh and unkind to them, when they do well, as if they do ill, is the way to provoke them. The second means is correction; and this becomes seasonable, when the former will do no good; when all fair means prevail riot, then there is a necessity of using sharper; and let that be first tried in words, I mean not by railing and foul language, but in sober, yet sharp reproof; but if that fail too, then proceed to blows; and in this case, as Solomon says, " He that spareth his rod hateth his son." It is a cruel fondness, that to spare a few stripes at present, will adventure him to those sad mischiefs, which commonly befal the child that is left to himself. But then this correction must be given in such a manner as may be most likely to do good; to which purpose it must be given timely, the child must not be suffered to run on in any ill, till it has got a habit, and a stubbornness too. This is a great error in many parents; they will let their children alone for divers years, to do what they list, without ever so much as rebuking them, nay, perhaps please themselves to see the witty shifts of the child, and think it matters not what they do, while they are little; but alas! all that while the vice gets root, and that many times so deep an one, that all they can do afterwards, whether by words or blows, can never pluck it up. Secondly, correction must be moderate, not exceeding the quality of the fault, nor the tenderness of the child. Thirdly, it must not be given in anger; if it be, it will not only be in danger of being immoderate, but it will lose its effects upon the child, who will think he is corrected, not because he has done a fault, but be-cause his parent is angry; whereas on the contrary, care should be taken to make the child as sensible of the fault as of the smart, without which he will never be thoroughly amended.

 

 2O. Thirdly, after children are grown up, there are yet other offices for the parent to perform to them. The parent is still to watch over them, in respect of their souls, to observe how they practice those precepts which are given them, and accordingly to exhort, encourage, or reprove, as they find occasion.

 

 21. So also for their outward estate, they are to put them into some course of living in the world. If God hath blessed the parent with wealth, according to what he has, he must distribute to his children, remembering that since he was the instrument of bringing them into the world, he is, according to his ability, to provide for their comfortable living in it. But in this business of providing for children, there is yet another thing to be heeded, and that is, that the parent get that wealth honestly, which he makes their portion; else it is very far from being a provision. There is such a curse goes along with an ill-gotten estate, that he that leaves such a one to his child, does but cheat and deceive him, makes him believe he has left him wealth, but has withal put such a canker in the bowels of it, that it is sure to eat it out. Let all parents therefore satisfy themselves with such pro-vision for their children, as God shall enable them honestly to make, assuring themselves, how little soever it be, it is a better portion than the greatest wealth unjustly gotten; according to that of Solomon, Prov. 16: 8, " Better is a little with righteousness, than great revenue without right."

 

 22. A fourth thing which the parent owes to the child is good example; he is not only to set him rules of virtue, but must himself give him a pattern. We see the force of example is infinitely beyond that of precept, especially where the person is one to whom we bear reverence, or with whom we have continual conversation; both which usually meet in a parent. It is therefore a most necessary care in all parents, to behave themselves so before their children, that their example may be a means of winning them to virtue. This consideration lays a most strict tie upon all parents to live Christianly, for otherwise they do not only hazard their own souls, but those of their children, and, as it were, purchase an estate of inheritance in hell.

 

 23. A fifth duty of parents is blessing their children. The way of doing that is double: first, by their prayers; they are by daily and earnest prayers to commend them to God's protection and blessing, both for their spiritual and temporal estate: and secondly, by their piety; they are to be such persons themselves as that a blessing may descend from them upon their posterity.

 

 24. Sixthly, parents must take' heed, that they use their power over their children with equity and moderation; not to oppress them with unreasonable commands, only to exercise their own authority, but in all things of weight to consider the real good of their children, and press them to nothing which may not consist with that. This is a rule whereof parents may often have use, but in none greater than in the business of marrying their children, wherein many that otherwise are good parents have been to blame, when, out of an eagerness of bestowing them wealthily, they have forced them to marry utterly against their own inclinations, which is a great tyranny, and frequently betrays them to a multitude of mischiefs. There are two things which parents ought especially to consider in matching their children; the first, how they may live Christianly, and to that purpose choose pious persons to link with them; the second is, how they may live cheerfully and comfortably in this world; and to that end, though a competency of estate may be necessary, yet surely abundance is no way requisite. That which much more tends to the happiness of that state, is the mutual kindness of the parties, without which marriage is of all others the most uncomfortable condition; and therefore no parent ought to thrust a child into it,

 

CHAP. XI

 

1. Of duty to our brethren and relations. 2. Duty of wives. 3: Of husbands.

 

4: Of friends. 5: Of servants. 6: Of masters.

 

I. Of Duty to our Brethren.

 

 THE second sort of relation is that of a brother. Now brotherhood may be twofold, either natural or spiritual. I now speak of that natural brotherhood that is between those that are the children of the same immediate parent; and the duty of these is to have united hearts and affections. This nature points out to them; they partaking in a more especial manner of each other's substance, ought therefore to have the greatest tenderness and kindness each to other.

 

 2. The second kind of brotherhood is spiritual; that contains all those who profess the same faith with us. The church, in our baptism, becomes a mother to each baptised person; and then surely they that have the relation of children to her, must have also the relation of brethren to each other; and to this sort of brethren also we owe a great deal of tenderness and affection; for the spiritual bond of religion should, of all others, the most closely unite our hearts. This is the brotherhood which St. Peter exhorts us to love, 1 Pet. 2: 17. And to it we are in an especial manner bound to do all good offices; "Do good," says the apostle, " to all, but especially to them that are of the household of faith," Gal. 6: 1O.

 

 3. We are also to bear with the infirmities of our Christian brethren, according to the advice of St. Paul, Born, 15: 1, " We that are strong out to bear the infirmities of the weak." If one that holds all necessary Christian truths, happen to be in some error, we are not, for this, either to forsake his communion, or despise his person. This St. Paul teaches in the case of that weak brother, who made a causeless scruple about meats, Born. xiv, where he bids the stronger Christians, that is, those who being better instructed discerned him to be in an error, to receive him nevertheless, and not to despise him; as on the other side, he bids that weak one not to judge the stronger. The lesser differences in opinion must be borne with on both sides, and must not in the least abate our brotherly charity towards each other.

 

 4. We are likewise to endeavor the restoration of any fallen brother, that is, to bring him to repentance, after he has fallen into any sin. Thus St. Paul commands the Galatians, that they should " restore him that was over-taken in a fault, considering themselves, lest they also should be tempted." We are not to look on him as a castaway, or to give him over as desperate; neither are we to triumph over him in respect of our own innocence, but meekly to endeavor his recovery, remembering that our own frailty is such that we are not secure from the like falls.

 

 5. We are to have a sympathy and fellow-feeling with these brethren, to be nearly touched with whatsoever be-falls them, either as they are considered in society or as single persons. In society first, and so they make up a church; and that either the universal, which is made up of all believers through the world, or any particular church, which is made up of all the believers in that particular nation; and whatever happens to either of these, either the church in general, or any single part of it, especially that whereof ourselves are members, we are to be much affected with it, to rejoice in all the prosperities, and to mourn for all the breaches and desolations thereof,' And daily and earnestly to pray with David, Psal. E. 18, " O be favorable and gracious unto Sion, build you the walls of Jerusalem;" and that especially when we see her in distress and persecution.

 

 Secondly, we are to have this fellow-feeling with our brethren, considered as single persons; we arc to account ourselves concerned in every particular Christian, so as to partake with him in all his occasions either of joy or sorrow. Thus the apostle exhorts, Bonn. 12: 15, " Re‑

 

voice with them that rejoice, weep with them that weep." All these effects of love we owe to these spiritual brethren. And this love is that which CHRIST has made the badge of his disciples, John 13: 35, " By this shall all men know that ye are my disciples, if ye have love one to another:" so that, if we mean not to cast off discipleship to CHRIST, we must not forsake this love of the brethren.

 

2. Of the Duty of Wives.

 

 6. The third relation is that between husband and wife. This is much nearer than any of the former, as appears by that text, Eph. 5: 31, " A man shall leave father and mother, and cleave to his wife, and they two shall be one flesh." Several duties there are owing from one of these persons to the other. And first, for the Wife, she owes Obedience. This is commanded by the Apostle, Col. 3: 18, " Wives submit yourselves to your own husbands, as is fit in the Lord." They are to render obedience to their husbands in the Lord, that is, in all lawful commands; for otherwise it is here as in the case of all other superiors, God must be obeyed rather than man, and the wife must not, upon her husband's command, do any thing which is forbidden by God. But in all things which do riot cross some command of GOD, this precept is of force, and will serve to condemn the peevish stubbornness of many wives, who resist the lawful commands of their husbands, only because they are impatient of this duty of subjection, which God himself requires of them. But it may here be asked, what if the husband command something, which

 

though it be not unlawful, is yet very inconvenient and imprudent, must the wife submit to such a command

 

 To this I answer, that it will be her duty calmly and mildly to show him the inconveniences thereof, and to persuade him to retract that command. But in case she cannot win him to it by fair entreaties, she must neither try sharp language, nor yet finally refuse to obey; nothing but the unlawfulness of the command being sufficient warrant for that.

 

 7. Secondly, the wife owes Fidelity to the husband, and that of two sorts: first, that of the bed; she must keep herself pure from all strange embraces, and therefore must not so much as give an ear to any that would allure her: secondly, she owes him likewise fidelity in the managing of those worldly affairs he commits to her; she must order them so as may be most to her husband's advantage, and not employ his goods to such uses as he allows not of.

 

 8. Thirdly, she owes him Love, and together with that, all friendliness and kindness of conversation. She is to endeavor to bring him as much assistance and comfort of life as is possible, that so she may answer that special end of the woman's creation, the being " a help to her husband," Gen. 2: 18; and this in all conditions, whether health or sickness, wealth or poverty; whatsoever estate God by his providence shall cast him into, she must be as much comfort to him as she can. To this all sullenness and harshness, all brawling and unquietness, are directly contrary; for these make the wife the burden and plague of the man, instead of a help and comfort. And sure if it be a fault to behave one's self so to any person, how great must it be to do so to him to whom the greatest

 

kindness is owing

 

 9. Nor let such wives think that any faults or provocations of the husband can justify their frowardness; for they cannot, either in respect of religion or discretion: not in religion, for where God has absolutely commanded a duty, it is not any unworthiness of the person can excuse from it; nor in discretion, for the worse a husband is, the more need there is for the wife to carry herself with gentleness and sweetness. This is the advice St. Peter gave to the wives of his time, 1 Pet. 3: 1, " Likewise ye wives, be in subjection to your own husbands, that if any obey not the word, they may without the word be won by the conversation of the wives."

 

III. Of the Duty of Husbands.

 

 1O. There are also on the husband's part several duties. There is first, Love, which St. Paul requires to be very tender towards the wife, as appears by the similitudes he uses in that matter, Eph. 5: The one is, that of the love which a man bears to his natural body. "No man," says he, ver. 29, "ever hateth his own flesh, but nourisheth and cherisheth it." The other is that of the love which CHRIST bears to his church, which is far greater, verse 25, "Husbands love your wives, even as CHRIST loved the church, and gave himself for it." Both these he sets as patterns of this love of husbands towards their wives. This utterly forbids all harshness and roughness to them. Men are to use them as parts of themselves, to love them as their own bodies, and therefore to do nothing that may be grievous to them, no more than they could cut their own flesh.

 

 11. A second duty of the husband is Faithfulness to the bed. This is by God as well required of the husband as the wife; and though the world look on the breach of this duty with less abhorrence in the husband, yet surely, before that just Judge, the offence will appear no less on the man's side than the woman's.

 

 12. A third part of the husband's duty is, to provide for the wife. He is to let hcr.partake.with him in those outward good things wherewith God has blessed him, and neither by niggardliness debar her of what is fit for her, nor yet by unthriftiness waste his goods, so that he shall be unable to support her. Yet this is not so to be understood as to excuse the wife from her part of labor and industry, when that is requisite; it being unreasonable that the husband should toil to maintain the wife in idleness.

 

 13. Fourthly, the husband is to instruct the wife in the things that concern her eternal welfare. Thus St. Paul bids the " wives learn of their husbands at home," 1 Col 14: 35, which supposes that the husband is to teach her. Indeed it belongs to every master of a family, to endeavor that all under his charge be taught all necessary things, and more especially his wife, who is so much dearer to him than all the rest. This should make men careful to get knowledge themselves, that so they may be able to perform this duty to others.

 

 14. Lastly, husbands and wives are to pray for and with each other, to beg all blessings from GOD, both spiritual and temporal, and to endeavor all they can to do good to one another, especially to each other's soul, by stirring up to the performance of duty, and dissuading from all sin, and by being like true yoke-fellows, helpful to each other in doing all sorts of good, both to their own family, and to all others within their reach.

 

 15. It should therefore be the care of all that mean to enter upon that state, to consider advisedly before-hand, and choose such a person with whom they may have this spiritual friendship, that is, such a one as truly fears God. There are many false ends of marriage; some marry for wealth, others for beauty, and generally they are only worldly respects that are considered; but certainly he that would marry as he ought, should contrive to make his marriage useful to those better ends of serving GOD, and saving his own soul; and to that purpose the virtue of the person chosen is more conducive than all the wealth in the world.

 

III. Of Duty to Friends.

 

 16. The next relation is that between friends; and this, if it be rightly founded, is of great nearness and usefulness: but there is none more generally mistaken in the world. Men usually call them their friends with whom they have an intimacy, though that intimacy be nothing but an agreement in sin. The drunkard thinks him his friend that will keep him company; the deceitful person, him that will aid him in his cheats; the proud man, him that will flatter him: aiid so generally in all vices they are looked on as friends that advance and further us in them. But God knows this is far from friendship; such a friend as this the devil himself is, in the highest degree, who is never backward in such offices. The true friendship is a concurrence in virtue, not in vice. The general duty of a friend then must be, the industrious pursuit of his friend's real advantage, in which there are several particulars contained.

 

 17. As, first, Faithfulness in all trusts committed to him by his friend, whether that of goods or secrets; he that betrays the trust of a friend in either, is by all men looked upon with abhorrence, it being one of the highest falsenesses and treacheries; and for such treacherous wounds, the Wise man tells us, "every friend will depart."

 

 18. Secondly, it is the duty of a friend to assist his friend in all his outward needs; to counsel him when he wants advice; to cheer him when he needs comfort; to give him when he wants relief; and to endeavor his rescue out of any trouble or danger.

 

 19. The third and highest duty of a friend is to assist the soul of his friend, to endeavor to advance that in piety by all means within his power, by exhortations and encouragement to all virtue, by earnest dissuasions from all sin; and not only thus in general, but by applying to his particular wants, especially by plain and friendly re-proofs, where he knows or reasonably believes there is any fault committed. This is of all others the peculiars duty of a friend, it being that which none else is so qualified for. Such unwillingness there is in most men to hear of their faults, that those that undertake that work had need have a great prepossession of their hearts. It is the expression of God himself, " Thy friend, which is as thine own soul," Deut. 13: 6. And surely we should in this respect account our friends as our own souls, by having the same jealous tenderness and watchfulness over their souls, which we ought to have of our own. It will therefore be very fit for all that have entered into any strict friendship, to make this one special article in the agreement, that they shall admonish and reprove each other; by which means it will become such an avowed part of their friendship, that it can never be mistaken by the re-proved party for censoriousness or unkindness.

 

 2O. Fourthly, to these several parts of kindness must be added that of Prayer; we must not only assist our friends, ourselves, in what we can, but we must call in the Almighty's aid to them, recommending them earnestly to God for all his blessings, both temporal and spiritual.

 

 21. Lastly, we must be constant in our friendships, and not out of a lightness of humor grow weary of a friend, only because we have had him long. This is great injustice to him, who, if he have behaved himself well, ought the more to be valued, by how much the longer he has continued to do so; and it is great folly in ourselves, for it is the casting away the greatest treasure of human life, for such certainly is a tried friend.

 

Nay, farther, it is not every light offence of a friend that should make thee renounce his friendship; there must be soma; allowance made to the infirmities of men, and if you have occasion to pardon him somewhat to-day, perhaps you may give him opportunity to requite thee to-morrow; therefore nothing but unfaithfulness, or incorrigible vice, should break this band.

 

V. Of the Duty of Servants.

 

 22. The last relation is that between masters and servants, both which owe duty to each other. That of the Servant is, first, Obedience to all lawful commands. This is expressly required by the Apostle, Eph. 6: 5, " Servants obey in all things your masters," &c. And this obedience must not be a grumbling and unwilling one, but ready and cheerful, as he there proceeds to exhort, verse 7, " with good-will doing service;" and to help them herein, they are to consider that it is " to the Lord, and not unto men." God has commanded servants thus to obey their masters; and therefore the obedience they thus pay is to GOD, which may well make them do it cheerfully, how harsh or unworthy soever the master may be.

 

 23. The second duty of the servant, is Faithfulness, and that may be of two sorts; one is opposed to eye-service, the other to purloining or defrauding. The first part of faithfulness is the doing all true service to his master, not only when his eye is over him, but at all times, even when his master is not likely to discern his failing; and that servant that does not make conscience of this, is far from being a faithful servant; this eye-service being by the Apostle set opposite to that singleness of heart, which he requires of servants, Eph. 6: 5. The second sort of faithfulness consists in the honest management of all things entrusted to him by his master; the not wasting his goods, whether by careless embezzling of them, or by converting any of them to his own use, without the allowance of his master. This latter is that purloining, of which the apostle warns servants, Titus 2: 1O, and is indeed no better than arrant theft; of this kind are all those ways that the servant has of gaining to himself, by the damage of his master, as the being bribed to make ill bargains for him, and the like. Nay, indeed, this sort of unfaithfulness is worse than common theft, by how much there is a greater trust reposed, the betraying whereof adds to the crime. As for the other sort of unfaithfulness, that of wasting, though without gain to themselves, it differs not much in effect from this; the master may lose as much by one as the other, and then what odds is it to him, whether he be robbed

 

by the covetousness or negligence of his servant And it is the same breach of trust, for every master is supposed to entrust his affairs, as well to the care, as the honesty of his servant.

 

 24. A third duty of a servant is Patience and meekness under the reproofs of his master; "not answering again," as the Apostle exhorts, Titus 2: 9; that is, not making such replies as may increase the master's displeasure, a thing too frequent among servants, even in the justest reprehensions; whereas, St. Peter directs them patiently b suffer even undeserved correction, when they "do well and suffer for it," 1 Peter i 1: 2O. But the patient suffering of rebuke, is not all that is required of servants; they must also mend the fault they are rebuked for, and not think they have done enough, when they have (though never so dutifully) given the master the hearing.

 

 25. A fourth duty of a servant is Diligence; he must constantly attend to all those things which arc the duties of his place, and not give himself to idleness and sloth, nor yet to company-keeping, or any other course which may take him off from his master's business.

 

VI. Of the Duty of plasters.

 

 26. There are some things, also, owing from the Masters to their servants; as first, the master is bound to be just to them, in performing those conditions on which they were hired; such are commonly the giving them food and wages; and that master that with-holds these, is an oppressor.

 

 27. Secondly, the master is to admonish and reprove the servant in case of fault; and that not only in faults against them, wherein few masters are backward, but more especially in faults against GOD, whereat every master ought to be more troubled than at those which tend only to his own loss; the dishonor of GOD, and the hazard of the meanest man's soul, being infinitely more worthy of our disquiet, than any thing of the other kind can be.

 

 28. But as it is the duty of masters to admonish and reprove their servants, so they must also look to do it in a due manner; that is, so as may be most likely to do good; not in passion, which can never work the servant to any thing but the despising or hating him, but with such sober and grave speeches as may convince him of his fault, and may also assure him that it is a kind desire of his amendment, which makes the master thus to rebuke him.

 

 29. A third duty of the master is to set a good example to his servants; without which, not all the exhortations or reproofs he can use, will ever do good: for else he pulls down more with his example, than it is possible for him to build with the other; and it is madness for a drunken or profane master to expect a sober and godly family.

 

 3O. Fourthly, the master is to provide that his servants may not want means of being instructed in their duty, as also that they may daily have constant time of worshiping God publicly, by having prayers in the family; but of this I have spoken before.

 

 31. Fifthly, the master, in all affairs of his own, is to give reasonable and moderate commands, not laying greater burdens on his servants than they are able to bear; particularly not requiring so much work, that they shall have no time to bestow on their souls; as on the other side, he is not to permit them to live so idly, as may make them useless to him, or betray themselves to any ill.

 

 32. Sixthly, the master is to give his servants encouragement in well-doing, by using them with that kindness, which their faithfulness, and diligence, and piety de-serve; and finally, in all his dealing with them, he is to remember that himself has, as the Apostle says, Eph. 6: 9, " A master in heaven," to whom he must give an ac-count of the usage of his meanest servant on earth.—Thus have I briefly run though those several relations to which we owe particular duty, and so have done with that first branch of duty to our neighbors, that of justice.

 

CHAP. XII

 

OTHER BRANCHES OF OUR DUTY TO OUR NEIGHBOR.

 

Of Charity to Men's Souls, Bodies, Goods, and Credit.

 

 1. THE second branch of duty to our neighbors, is Charity, or Love. This is the great gospel-duty so often enjoined by CHRIST; the new commandment, as himself calls it, John 13: 34, " that ye love one another;" and the first epistle of St. John is almost wholly spent in the persuasion of this one duty.

 

 2. This charity may be considered, first, in respect of the affections; secondly, of the actions. Charity in the affections is a sincere kindness, which disposes us to wish all good to others, and that in all their capacities. In the same manner that justice obliges us to wish no hurt to any man, in respect either of his soul, his body, his goods, or his credit; so this first part of charity binds us to wish all good to them in all these.

 

 3. And first for the Soul. If we have the least spark of charity, we cannot but wish all good to men's souls; those precious things, which CHRIST thought worth the ransoming with his own blood, may surely well challenge our kindness and good wishes: and therefore if we do not thus love one another, we are far from obeying that command of loving as he has loved; for it was the souls of men which he loved so tenderly, and both did and suffered so much for. Of this love of his to souls there are two special effects; the first, the purifying them here by his grace; the second, the making them everlastingly happy in his glory; and both these we are so far to copy out in our kindness, as to be earnestly desirous that all men should arrive at that holiness here, which may make them capable of eternal happiness' hereafter.

 

 4. Secondly, we are to wish all good to the Bodies of men. We are generally tender enough of our own bodies, and dread the least pain or ill that can befall them. Now charity extends this tenderness to all others; and whatever we apprehend as grievous to ourselves, we must be unwilling should befall another.—The like is to be said of Goods and Credit, that as we wish our own thriving and reputation, so we should likewise those of others, or else we cart never be said to love our neighbor as ourselves.

 

 5. This charity, if it be sincere, will certainly have these effects, which are so inseparable from it, that they are often in scripture accounted as parts of the duty. First, it will keep the mind in a peaceable and meek temper to-wards others, so far from seeking occasion of contentions, that no provocation shall draw us to it; for where we have kindness we shall be unapt to quarrel, it being one of the special qualities of charity that it is not provoked. And therefore whoever is unpeaceable, spews his heart is destitute of charity. Secondly, it will breed compassion towards all the miseries of others; every mishap that befalls where we wish well, is a kind of disaster to our-selves; and therefore if we wish well to all, we shall be thus concerned in the calamities of all, and have a real grief to see any in misery, and that according to the proportion of the suffering. Thirdly, It will give us joy in the prosperity of others; Solomon observes, Prov. 13: 19, that "the desire accomplished is sweet to the soul:" and then whoever has this real desire of his neighbor's welfare, his desire is accomplished in their prosperity, and there-fore he cannot but have satisfaction in it. Both these are together commanded by St. Paul, Rom. 12: 15, "Rejoice with them that rejoice, weep with them that weep." Fourthly, it will stir up our prayers for others; we are of ourselves feeble creatures, unable to bestow blessings where we most wish them; therefore if we do indeed desire the good of others, we must seek it on their behalf at his hands, from whom every good and perfect gift cometh. This is so necessary a part of charity, that without it our kindness is but an insignificant thing, a kind of empty compliment. For how can he be believed to wish well in earnest, who will not thus put life and efficacy into his wishes, by forming them into prayers These are so naturally the fruits of this charity, that it is a deceit for any man to persuade himself he has it, who cannot produce those fruits to evidence it by.

 

 6. But there is yet a farther excellency of this grace; it guards the mind, and secures it from several great and dangerous vices. As first, from envy; for "charity envieth not:" and indeed common reason may confirm this to us, for envy is a sorrow at the prosperity of another, and therefore must needs be directly contrary to that desire of it which is the effect of love.

 

 7. Secondly, it keeps down pride and haughtiness; " Charity vaunteth not itself, is not puffed up;" and accordingly we find, that where this virtue of love is commanded, there humility is joined with it. Thus, Col. 3: 12, " Put on therefore bowels of mercies, kindness, humbleness of mind." And Ronm 12: 2O, "Be kindly affectioned one towards another with brotherly love, in honor preferring one another."

 

 8. Thirdly, it casts out censoriousness and rash judging: " Charity" (as the Apostle says, 1 Cor, 13:5,) "thinketh no evil;" is not apt to entertain ill conceits of others, but, on the contrary, "believeth all things, hopes all things;" that is, it is forward to believe and hope the best of all men; and surely our own experience tells us the same, for where we love we are usually unapt to discern faults, be they never so gross, (witness the great blindness We generally have towards our own,) and therefore shall certainly not be like to create them where they are not, or to aggravate them beyond their true size and degree.

 

 9. Fourthly, it casts out dissembling: where real love is, that counterfeit one flies before it. And this is the love we are commanded to have, such as is " without dissimulation," Rom. 12: 9. Indeed, where this is rooted in the heart, there can be no possible use of dissimulation;' because this is all that the false one would seem to be, and so is as far beyond it as nature is beyond art.

 

 1O. Fifthly, it casts out all mercenariness and self-seeking: it is of so noble and generous a temper, that it despises all gain or advantage; "Love seeketh not her own," 1 Cor. 13: 5. And therefore that huckstering kind of love, so much used in the world, which places itself only there where it may fetch in some benefit, is

 

very far from this charity.

 

 11. Lastly, it turns out of the heart all malice and desire of revenge, which are so utterly contrary to it, that it is impossible they should both dwell in the same breast. It is the property of love to " bear all things;" to endure the greatest injuries without thought of making any other return than prayers and blessings; and there-fore the malicious, revengeful person is, of all others, the greatest stranger to charity.

 

 It is true, if this virtue were to be exercised but towards some sorts of persons, it might consist with malice to others: but we are to take notice that this charity must not be so confined, but must extend to all men in the world, particularly to enemies, or else it is not that charity commended to us by CHRIST. The loving of friends is so low a pitch, that the very publicans and sinners were able to attain it; and therefore it is not counted rewardable in a disciple of CHRIST; no, he expects we should soar higher, and therefore has set us this more excellent precept, "I say unto you, love your enemies, bless them that curse you, and pray for them that despitefully use you, and persecute you;" and whosoever does not thus, will never be owned by him for a disciple. Thus, Eph, 4: 23, "Be ye kind one to another, tender-hearted, forgiving one another." And again, Col. 3: 13, " Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as CHRIST forgave you, so also do ye." So also 1 Pet. 3: 9, "Not rendering evil for evil, nor railing for railing, but contrariwise blessing."

 

 A whole volume of texts might be brought to this purpose, but these are certainly enough to convince a man that this is strictly required of us by CHRIST; and indeed I think there are few that ever heard the gospel but know it is so. The more prodigiously strange it is that men, who call themselves Christians, should give no degree of obedience to it; nay, not only so, but even publicly avow and profess the contrary, as we daily see they do, it being ordinary to have men resolve and declare that they will not forgive such or such a man, and no consideration of CHRIST's command can at all move them from their purpose. Certainly, these men understand not what is meant by the very word Christian, which signifies a servant and disciple of CHRIST; and this charity is the very badge of the one, and lesson of the other. And. therefore it is the greatest absurdity and contradiction to profess themselves Christians, and yet at the same time to resist this so express command of that whom they own as their master. " If I be a master," says Gov, " where is my fear" Mal. 1: 6. Obedience and reverence are so much the duties of servants, that no man is thought to look on him as a master to whom he pays them not. " Why call ye me Lord, Lord, and do not the things I say" says CHRIST.

 

 12. I proceed now to charity of the actions; and this indeed it is, whereby the former must be approved. We may pretend great charity within, but if none break forth in the actions, we may say of that love, as St. James does of the faith he speaks of, that it is dead, James 2: 2O. It is the loving in deed that must " approve our hearts before GOD," 1 John 3: 18. Now this love in the actions may likewise fitly be distributed as the former was, in relation to the capacities of our brethren, their souls, their bodies, their goods, and their credit.

 

 13. As the Soul signifies the mind of man, we are to endeavor the comfort and refreshment of our brethren, to give them all true cause of joy and cheerfulness, especially when we see any under sadness or heaviness. Then we are to labor, by all Christian means, to cheer. the troubled spirits of our brethren, "to comfort them that are in any, heaviness," as the Apostle speaks.

 

 But the soul, in the spiritual sense, is yet of greater concernment, and the securing of that is a matter of much greater moment than the refreshing of the mind only, in as much as the eternal sorrows of hell exceed the deepest sorrows of this life; and therefore though we must not omit the former, yet on this we are to employ our most zealous charities; wherein we are not to content ourselves with a bare wishing well to the souls of our brethren; this alone is a sluggish sort of kindness, un worthy of those who are to imitate the great Redeemeof souls, who did and suffered so much in that pm-class. No, we must add also our endeavors, and propound to ourselves, in all our conversings with others, that one great, design of doing of good to their souls. If this purpose were fixed in our minds, we should then discern many opportunities which now we overlook. The ignorance of one would call upon thee to endeavor his instruction; the sin of another, to reprehend and admonish him; the faint and weak virtue of another, to confirm and encourage him. Every spiritual want of thy brother may give thee occasion of exercising some charity: or if thy circumstances be such, that upon sober judging thou think it vain to attempt any thing thyself, as if either thy meanness or thy unacquaintedness be like to render thy exhortations fruitless, yet if you art industrious in thy charity, you may probably find out some other instrument, by whom to do it more successfully. But if, after all our endeavors, the obstinacy of men do not suffer us, or themselves rather, to reap any fruit from them, if all our wooings and entreatings of men to have mercy on their own souls, will not work on them, yet be sure to continue to exhort by thy example. Let thy great care of thy own soul preach to them the value of theirs, and give not over thy compassions to them, but, with the prophet,.1er.xiii. 17, let "thy soul weep in secret for them;" and, with the Psalmist, let "rivers of water run down thine eyes, because they keep not God's law," Psal. cxix. 136. And when no importunities with them will work, yet even then cease not to importune God for them, that he will draw them to himself. Nor shall we need to fear that our prayers shall be quite lost, for if they prevail not for then, yet they will return into our own bosom.

 

 14. In the second place, we are to exercise this active charity towards the Bodies of our neighbors; we are not only to compassionate their pains and miseries, but also to do what we can for their ease and relief. This relieving the bodily wants of our brethren is a thing so strictly required of us, that we find it set down, Matt. 25: as the especial thing we shall be tried by at the last day; on the omission whereof is grounded that dreadful sentence, ver. 41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The particular acts of this kind which we are to perform are these; " the giving meat to the hungry, and drink to the thirsty; harbouring the stranger, clothing the naked, and visiting the sick and imprisoned." By which visiting is meant, not a bare coming to see them, but so coming as to comfort and relieve them. But besides these, there may sometimes, by God's especial providence, fall into our hands occasions of doing other good offices to the bodies of our neighbors. We may sometimes find a wounded man, with the Samaritan, and then it is our duty to do as he did. We may sometimes find an innocent person condemned to death, as Susanna was, and then are, with Daniel, to use all possible means for his deliverance. This case Solomon seems to refer to, Prov. 24: 11, " If you forbear to deliver him that is drawn unto death, and them that are ready to be slain; if you sayest, Behold, we know it not, does not he that pondereth the heart consider and he that keepeth thy soul, does not he know it Shall not he render to every man according to his deeds" We are not lightly to put off the matter with vain excuse, but to remember that GOD, who knows our most secret thoughts, will severely examine whether we have willingly omitted the performance of such a charity

 

 15. It is impossible to set down all the acts of this corporal charity, because there may sometimes happen such opportunities as none can foresee; we are therefore always to carry about us a serious resolution of doing whatever good we shall discern occasion for, and then whenever that occasion is offered, we are to look on it as a call from heaven to put that resolution in practice.

 

 16. The third way of expressing this charity is towards the Goods of our neighbor; we are to endeavor his prosperity in these outward things; and to that end, assist him in all honest ways of improving or preserving them. Opportunities of this do many times fall out. A man may sometimes, by his power or persuasion, deliver his neighbor's goods out of the hands of a thief or oppressor; by his advice he may set him in a way of thriving, or turn him from some ruinous course; and

 

many other occasions there may be of doing good turns to another, without any damage to ourselves: and then we are to do them even to our rich neighbors, those that are as wealthy (perhaps much more so) as ourselves; for though charity do not bind us to give to those that want less than ourselves, yet whenever we can further their profit without lessening our own, it requires it of us: nay, if the damage be but light to us, in comparison of the advantage to him, it will become us rather to hazard that light damage, than lose him that greater advantage.

 

 17. But towards our poor brother, charity ties us to much more; we are there only to consider the supplying of his wants, and not to stick at parting with what is our own to relieve him, but, as far as we are able, give freely what is necessary to him.

 

 18. This is called, Heb. 13: 16, "A sacrifice where-with God is well pleased; and again, Pail. 4: 18, "A sacrifice acceptable, well pleasing to God." But because even sacrifices themselves were often made unacceptable, by being maimed and diminished, it will be necessary to inquire, what are the due qualifications of this sacrifice.

 

 19. Of these, there are some that respect the motive, some the manner of giving. The Motive may be threefold; respecting GOD, our neighbor, and ourselves. That which respects GOD, is obedience and thankfulness to him: he has commanded we should give alms; and therefore one special end of our doing so must be the obeying that precept of his. It is from his bounty alone that we receive all our plenty, and this is the properest way of expressing our thankfulness for it. That tribute which we desire to pay out of our estates, we cannot pay to his person. It is the poor that are, as it were, his proxy and receivers; and therefore whatever we should, by way of thankfulness, give back to GOD, our alms is the way of doing it. Secondly, in respect of our neighbor, the motive must be true love, a tender fellow‑feeling of his wants, and desire of his comfort and relief. Thirdly, in respect of. ourselves, the motive is to be the hope of that eternal reward graciously, promised to this performance. This CHRIST points out to us, when he bids us " lay up our treasure in heaven," Matt. 6: 2O. And to " make us friends of the mammon of unrighteousness, that they may receive us into everlasting habitations." This is the harvest we must expect of what we sow in these works of mercy, which will be so rich as would abundantly recompence us, though we should " bestow all our goods to feed the poor."

 

 2O. In the second place, we must take care of our alms-giving, in respect of the Manner. And first, we must give cheerfully: men usually value a small thing that is given cheerfully, more than a much greater that is wrung from a man with unwillingness; and God is of the same mind: he loves a cheerful giver.

 

 21. Secondly, we must give seasonably. It is true, there are some so poor, that an alms can never come unseasonably; yet even to them there may be some special seasons of doing it to their greater advantage; for some-times an alms may not only deliver a poor man from some present extremity, but by the right timing of it, may set him in some way of a more comfortable subsistence afterwards. And for the most part, it is a good rule, to dispense what we intend to any as soon as may be, for delays are hurtful often, both to them and ourselves; first, as to them, it is sure the longer we delay, the longer they groan under the present want; and after we have designed them a relief, it is in some degree a cruelty to defer bestowing it, for so long we prolong their sufferings. Secondly, in respect of ourselves, it is ill to defer; for thereby we give advantage to the temptations either of SATAN, or our own covetous humor, to dissuade us from it. Thus it fares too often with many duties; for want of a speedy execution, our purposes cool, and never come to acts.

 

 22. Thirdly, we should take care to give prudently, that is, to give most where it is most needed; and in such a manner as may do the receiver most good. Charities often miscarry for want of this care; for if we give to all that seem to want, we may give more to those whose does is the cause of their want, than to those who best deserve it. Yet I doubt not such may be the present wants even of the most unworthy, that we are to relieve them; but where no such pressing need is, we shall do best to choose out the fittest objects of charity, such as are those who either are not able to labor, or have a greater charge than their labor can maintain; and to those our alms should be given also in such a manner as may be most likely to do them good. The manner of which may differ, according to the circumstances of their conditions; it may to some be best, perhaps, to give them by little and little; to others the giving it all at once may tend more to their benefit; and sometimes a seasonable Lord may do as well as a gift, and that may be in the power of those who are able to give but little. But

 

when we thus send our charity, we must lend freely with-out use, and also with a purpose that if the person assisted should prove unable to pay, we will forgive so much of the principal as our abilities will permit.

 

 23. Fourthly, we should give liberally; we must not be strait-handed in our alms. John the Baptist, who was but the fore-runner of CHRIST, makes it a special part of his doctrine, that " he that has two coats should impart to him that has none," Luke 3: 11. He says not, he that has a great wardrobe, but even he that has but two coats, must part with one of them; from whence we may gather, that whatsoever is above (not our vanity, but) our need, should thus be disposed of, when our brethren's necessity requires it.

 

 24. A multitude of arguments might be brought to recommend this bounty to all that profess Christianity; I shall mention only two, which I find used by St. Paul to the Corinthians. The first is the example of CHRIST, 2 Cor. 8: 9, "For ye know the grace of our Lord JESUS CHRIST, who though he was rich, yet for your sakes became poor, that ye through his poverty might be rich." CHRIST emptied himself of all that glory he enjoyed in heaven, and submitted himself to a life of meanness and poverty, only to enrich us. And therefore, for shame, let us not grudge to empty our coffers, to lessen somewhat of our heaps, in order to relieve his poor members. The second is the expectation of reward, which will be more or less, according to the degrees of our alms, 2 Cor. 9: 6, " He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully." What is the proportion which may be called a liberal giving, I shall not undertake to set down. Every man must herein judge for himself. We see the Apostle, though he earnestly presses the Corinthians to bounty, yet prescribes not to them how much they shall give, but leaves that to their own breasts, 2 Cor. 9: 7, " Every man according as he purposeth in his heart, so let them give." But let us still remember, that the more we give, (provided we do not thereby fail in the support of those that most immediately depend on us,) the more acceptable it will be to GOD, and the more rewardable by him.

 

 25. The fourth exercise of our charity is towards the Credit of our neighbor. And of this we may have many occasions; sometimes towards the innocent, and some-times also towards the guilty. If one, whom we know to be innocent, be slandered, charity binds us to do what we may for the declaring his innocency, and that not only by witnessing when we are called to it, but by a voluntary offering our testimony on his behalf; or if the accusation be not before a court of justice, and so there be no place for that our more solemn testimony, but that it be only a slander tossed from one to another, yet even there we are to do what we can to clear him, by taking all occasions publicly to declare what we know of his innocency. But even to the guilty there is some charity of this kind to be performed; sometimes, by concealing the fault, if it be such that no other part of charity to others make it necessary to discover it. The wounds of reputation are of all others the most incurable, and therefore it may well become Christian charity to prevent them, even where they have been deserved; and perhaps such a tenderness in hiding the fault may sooner bring the offender to repentance, if it be seconded, as it ought to be, with all earnestness of private admonition. But if the fault be such, that it be not to be concealed, yet still there may be place for this charity, in lessening it, as far as the circumstances will bear: as if it were done suddenly and rashly, charity will allow some abatement of the censure; and so proportionably in other circumstances. But the most frequent exercises of this charity happen towards those, of whose innocency or guilt we have no knowledge, but are by some doubtful actions brought to entertain suspicion. And here we must remember, that it is the property of love not to think evil, to judge the best; and therefore we are both to abstain from uncharitable conclusions ourselves, and, as much as lies in us, to keep others from them; and so endeavor to preserve the credit of our neighbor, which is often as much shaken by unjust suspicions, as it would be by the truest accusations.

 

 26. To help us in all acts of charity, there will be no better means, than to keep before our eyes that grand rule of loving our neighbors as ourselves: this the apostle makes the sum of our whole duty to our neighbors, Rom. 13: 9. Let this therefore be the standard, whereby to measure all our actions, which relate to others. Whenever any necessity of thy neighbor's presents itself to thee, ask thyself, whether, if you Avert in the like case, thy love to thyself would not make thee industrious for relief, and then let thy love to thy neighbor have the same effect for him. This is that royal law, as St. James calls it, chap. 2: 8, which all that profess themselves subjects to CHRIST, must be ruled by; and whosoever is so, will not fail of performing all charities to others, because it is sure he would, upon the like occasions, have all such performed to himself.

 

 27. There is yet one act of charity behind, which does not properly fall under any one of the former heads; and that is, the making peace among others; by doing whereof we may much benefit both the souls, bodies, goods, and credit of our brethren; for all these are in danger by strife and contention. The reconciling of enemies is a most blessed work, and brings a blessing on the actors: we have CHRIST's word for it, " Blessed are the peace-makers," Matt. 5: 9; and therefore we may be encouraged diligently to lay hold of all opportunities of doing this, and to use all our art and endeavor to make up all quarrels we discern among others. Neither must we only labor to restore peace where it is lost, but to preserve it where it is: First, generally, by striving to beget in the hearts of all we converse with a true value of that most precious jewel, peace: Secondly, particularly, by a timely prevention of those jars and unkindnesses which we see likely to fall out. It may at many times be in the power of a discreet friend or neighbor, to cure those mistakes which are the first beginnings of quarrels; and it will be both more easy and more profitable, thus to prevent, than to pacify strifes. It is sure it is more easy; for when a quarrel is once broken out, it is like a violent flame, which cannot so soon be quenched. And then it is also more profitable; for it prevents many sins, which, in the progress of an open contention, are almost sure to be

 

committed.

 

 28. There is one point of peaceableness which seems to be little regarded among men, and that is in the case of legal trespasses. Men think it nothing to go to law about every trifle, and as long as they have but law on their side, never think they are to blame: but surely, had we that true peaceableness of spirit which we ought to have, we should be unwilling for such light matters to disquiet our neighbors. Not that all going to law is utterly unChristian, but such kinds of suits as are upon contentiousness and stoutness of humor to defend an inconsiderable right, or, which is yet worse, to avenge such a trespass. And, even in great matters, he that shall part with somewhat of his right for love of peace, does surely act most agreeably to the advice of the Apostle, I Cor. 6: 7, " Rather to take wrong, and suffer ourselves to be defrauded." But if the damage be so insupportable, that it is necessary for us to go to law, yet even then we must take care of preserving peace; first, by carrying still a friendly and Christian temper towards the party, not suffering our hearts to be at all estranged from him; secondly, by being willing to yield to any reasonable terms of agreement, whenever they shall be offered.

 

 29. All that remains to be touched on, concerning this charity of the actions, is the extent of it, which must be as large as the former of the affections, even to the taking in, not only strangers, but our bitterest enemies. And indeed this is the way by which we must try the sincerity of our forgiveness. It is easy to say, I forgive such a man, but if when an opportunity of doing him good is offered, you declinest it, it is apparent there yet lurks the old malice in thy heart. Where there is a thorough forgiveness, there will be as great a readiness to benefit an enemy as a friend; nay, perhaps in some respects a greater, a truly charitable person looking upon it as an especial prize, when he has an opportunity of evidencing the truth of his reconciliation, and obeying the precept of his Savior,. by " doing good to them that hate him." Thus we may "heap coals of fire on their heads," not coals to burn, but to melt them into love; and this were indeed the most complete way of imitating CHRIST's ex-ample, who, in all he did and suffered for us, designed the reconciling us to himself.

 

 3O. I have now showed you the several parts of our duty to our neighbor, towards the performance whereof I know nothing more necessary than the turning out of our hearts that self-love which so often possessesthem; and that so wholly, that it leaves no room for charity, nay, nor even for justice to our neighbor. By this self-love I mean not that true love of ourselves which is the love and care of our souls, (for that would certainly help, not hinder us in this duty,) but I mean that immoderate love of our own worldly interests and ad-vantages, which is apparently the root of all injustice and uncharitableness towards others. We find this sin of self-love set by the apostle in the head of a whole troop of sins, 2 Tim. 3: 2, as if it were some principal officer in SATAN's camp; and certainly, not without reason, for it never goes without an accursed train of many other sins, which, like the dragon's tail, Rev. 12: 4, sweeps away all care of duty to others. We are by it made so vehement and intent upon the pleasing ourselves, that we have no regard to any body else, contrary to the direction of St. Paul, Born. 15: 2, which is, not to please ourselves, "but let every man please his neighbor for his good to edification;" which he backs with the example of CHRIST, verse 3, " For even CuIlnr sT pleased not him-self." If, therefore, we have any sincere desire to have the virtue of charity rooted in our hearts, we must be careful to weed out this sin of self-love, for it is impossible that they can prosper together.

 

 31. I have now passed through those several branches which I at first proposed, and showed you what is our duty to GOD, ourselves, and our neighbor. And surely it is no impossible task to perform this in such a measure as God will graciously accept; for he requires nothing of us which he is not ready, by his grace, to enable us to per-form, if we be not wanting to ourselves, either in asking it by prayer, or in using it by diligence. And as it is not impossible, so neither is it such a melancholy task as men are apt to think it. It is a special policy of SATAN, to do as the spies did, Num. 13: 32, " to bring up a “report upon this good land," thereby to discourage us from entering into it; but let us not thus be cheated; let us take the courage to try, and we shall indeed find it a Canaan, " a land flowing with milk and honey." God is not in this respect to his people " a wilderness, a land of darkness," Jer, 2: 31. His service does not bereave men of any true joy; but helps them to a great deal. CHRIST'S yoke is an easy, and a pleasant yoke) hia burden a light and a gracious burden.

 

 32. But it will perhaps he said, that some parts of piety will be very apt to expose us to persecutions and sufferings in the world, and that these are not joyous, but grievous, I answer, that even in these there is matter of joy, We see' the Apostles thought so; " They rejoiced that they were counted worthy to suffer for CHRIST'S name," Jets 5: 41. And St. Peter tells us, that " if any suffer as a Christian, he is to glorify GOD for it," I Pet. iv; 16. There is such a force and virtue in the testimony of a good conscience, as is able to change the greatest suffering into the greatest triumph; and that testimony we can never have more clear and lively, than when we suffer for righteousness sake; so that you see Christianity is very amiable, even in its saddest dress; the inward comforts of it far surpass all the outward tribulations that attend it, and that even in the instant while we are in the state of warfare upon earth. But then, if we look forward to the crown of our victories, the eternal re-wards of heaven, we can never think those tasks sad though we had nothing at present to sweeten them, that have such recompences awaiting them at the end. Le us therefore, whenever we meet with any discourage ments in our course, fix our eye on this rich prize, and then " run with patience the race which is set before us," He& 12: 1: Let us follow the Captain of our salvation through the greatest sufferings, yea, even through the same Red-sea of blood through which he waded, whenever our obedience to him shall require it: for though our fidelity to him should bring us to death itself, we are sure to he no losers by it, since to such he has promised a crown of life, the very expectation Is hereof is able to deep a Christian more cheerful in fetters and a dungeon, than a worldling can be in the midst of his greatest prosperities.

 

 33. All that remains for me farther to add, is earnestly to intreat the reader, that) without delay, he put himself into this so pleasant and gainful a course, by setting himself sincerely to the practice of all those things which he discerns to be his duty; and the further he has formerly gone out of his way, the more haste it concerns him to make to get into it, and to use the more diligence in walking in it. He that has a long journey to go, and finds he has lost a great part of his day in a wrong way, will not need much intreaty, either to turn into the right, or to quicken his pace in it. And this is the case of all those that have lived in any course of sin; they are in a wrong road, which will never bring them to the place they aim at; nay, which will certainly bring them to the place they must abhor. Most of their day is spent; how much will be left to finish their journey in, none knows; perhaps the next hour, the next minute, the night of death may overtake them, What a madness is it then for them to defer, for one moment, to turn out of that path which leads to certain destruction, and to put themselves in that which will bring them to bliss and glory Follow then the seasonable counsel given by the Wise man, Ecclus. 5: 7, "Make no tarrying to turn to the Lord, and put not off from day to day."